Surah al-An`am (The Cattle) 6 : 102
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(6:102:1) |
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(6:102:2) l-lahu (is) Allah |
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(6:102:3) rabbukum your Lord |
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(6:102:4) |
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(6:102:5) ilāha god |
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(6:102:6) illā except |
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(6:102:7) |
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(6:102:8) khāliqu (the) Creator |
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(6:102:9) kulli (of) every |
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(6:102:10) shayin thing |
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(6:102:11) fa-uʿ'budūhu so worship Him |
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(6:102:12) |
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(6:102:13) |
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(6:102:14) kulli every |
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(6:102:15) shayin thing |
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(6:102:16) wakīlun a Guardian |
Explanatory Note
The same truth of creation is re-emphasized in order to assert another aspect. It tells that the One who is worshipped and obeyed and to whom submission is made is the creator of all things. Hence, there is no deity save Him, the only Lord in the universe.
The fact that God, the Almighty, is the only Creator makes Him the only sovereign of the universe, and that, consequently, makes Him the only one who takes full care of His creation. As He is the Creator of all, He also provides sustenance to all using resources in which He has no partners. Whatever all creatures eat and whatever they enjoy in this life is part of what is the sole property of God. When it has been confirmed that God has all these qualities of creation, sovereignty and provision of sustenance, another fact is also established; that is, His Lordship of the universe. No one else shares with Him these qualities: He controls everything, His is the authority to which everything submits, and He operates the system by which He takes care of His servants. So He is the One to be worshipped in the full sense of the word, which denotes obedience and full submission.
In their days of ignorance, the Arabs did not deny that God was the Creator of the universe and human beings. Nor did they deny that He was the One who provided sustenance to all of them, or that there was no place or dominion other than His from where to obtain provisions and sustenance. Other deviant communities did not deny these facts either, apart from a few Greek philosophers who advocated materialism. The materialist creeds of today have spread much wider than those advanced by Greek philosophers. This meant that in Arabia Islam faced the sort of deviation which allowed worship to be offered to different deities, who were claimed to be God’s partners, in the hope that they would intercede with God on behalf of those who worshipped them. It also faced the other form of deviation by which people received their legislation and traditions from other sources. In other words, Islam did not face in Arabia the sort of atheism which some people profess today. Such people deny the very existence of God, making boastful claims that have no basis in knowledge, and no guidance or revelation on which they are founded.
The fact that God is the Creator of all and that He is the only deity in the universe is the basic rule given in the Qur’an for the need to worship and submit to God alone. It explains the fact that He is the Lord who controls everything and directs the whole universe. He not only controls human beings; rather, He controls everything, since He has created all things. This is the reason for stating this fact which the unbelievers do not deny. They simply do not recognize what it entails: submission to God, obedience of His laws and acknowledgement of His absolute authority.
3. Surah Overview
According to Ibn Abbas, the whole of the Surah was revealed at one sitting at Makkah [during the night]. Asma bint Yazid says, ‘During the revelation of this Surah the Prophet was riding on a she-camel and I was holding her nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break under it.’ We also learn from other narrations that it was revealed during the last year before the migration (Hijrah) and that the Prophet dictated the whole of the Surah the same night that it was revealed. [Mawdudi]
After determining the period of its revelation it is easier to visualize the background of the Surah. Twelve years had passed since the Prophet had been inviting the people to Islam. The antagonism and persecution by the Quraysh had become most savage and brutal and the majority of the Muslims had to migrate to Abyssinia. Additionally, the two great supporters of the Prophet, Abu Talib and his wife Khadijah were no longer there to help him, so he was deprived of all worldly support. In spite of this he carried on his mission. As a result of this all the good people of Makkah and the surrounding clans gradually began to accept Islam but there the community as a whole was still bent on obstinacy and rejection. Therefore if anyone showed an inclination towards Islam they were subjected to taunts and derision, physical violence and social boycott.
It was in these dark circumstances that a ray of hope gleamed from Yathrib, where Islam began to spread freely by the efforts of some influential people of the tribes of Aws and Khazraj, who had embraced Islam at Makkah. At that time, none but God knew the great hidden potential in this.
To a casual observer it appeared as if Islam was a weak movement, with no material backing, except for some limited support from the Prophet's own family and a few poor followers. Obviously the latter could not give much help because they themselves were being persecuted.
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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